智瑜伽
- 语言:
- 英语
- 状态:
- 完整作品
- 作者归属:
- 作者本人所著
- 文本状况:
- 未检测到扫描噪点 (对全文的自动评估,未经人工核对)
- 篇幅:
- 约 160,000 词 · 768 个段落
引用本作品
- APA斯瓦米·维韦卡南达. (n.d.). Jnana Yoga (Vedanta Philosophy Lectures) [智瑜伽]. Digital reproduction: SigPhi. https://sigphiai.com/zh/works/swami-vivekananda/jnana-yoga-vedanta-philosophy-lectures
- MLA斯瓦米·维韦卡南达. Jnana Yoga (Vedanta Philosophy Lectures) [智瑜伽]. Digital reproduction, SigPhi, https://sigphiai.com/zh/works/swami-vivekananda/jnana-yoga-vedanta-philosophy-lectures.
- Chicago斯瓦米·维韦卡南达. Jnana Yoga (Vedanta Philosophy Lectures) [智瑜伽]. Digital reproduction, SigPhi. https://sigphiai.com/zh/works/swami-vivekananda/jnana-yoga-vedanta-philosophy-lectures.
这是 SigPhi 所复制版本的引用:SigPhi 是其数字复制品,不是出版者。元数据中没有版本年份(因此写作“n.d.”),译者只有在有记录时才列出。
内容简介
辨喜论“知”之道的系列讲演,一八九五至九六年讲于纽约与伦敦,据听众速记稿整理而成。
背景与流传
在他所分的四条道路中,“智瑜伽”(jnana yoga)是凭理解抵达者所走的路,而非凭虔信(bhakti)、行动(karma)或心的修炼(raja)。其核心是他自商羯罗一系所承的不二论命题:个体与绝对并非两物。新意在于他对谁讲、怎样讲:这是面向对此一无所知的西方听众的公开讲演,因此辨喜不预设梵文术语,并与当时的欧洲科学和哲学对话。正是这部书把吠檀多送出了印度、送入流通。须记得:这是口语的记录稿,并非他执笔写下的文本。
这是编辑性背景,不是可引用的来源:与作品本身的段落不同,这些说明无法在语料库中核对。
Society did not exist ages ago, possibly will not exist ages hence. Most probably it is one of the passing stages through which we are going towards a higher evolution, and any law that is derived from society alone cannot be eternal, cannot cover the whole ground of man's nature. At best, therefore. Utilitarian theories can only work under present social conditions. Beyond that, they have no value. But a morality, an ethical code derived from religion and spirituality, has the whole of infinite man for its scope. It takes up the individual but its relations are to the Infinite, and it takes up society also — because society THE NECESSITY OF RELIGION 21 is nothing but numbers of these individuals grouped together — and applying to the individual and his eternal relations, it must necessarily apply to the whole of society, in whatever condition it may be at any given time. Thus we see that there is always the necessity of spiritual religion for mankind. Man cannot always think of matter, however pleasurable it may be. It has been said that too much attention to things spiritual disturbs our practical relations in this world. As long ago as the days of the Chinese sage Confucius it was said : "Let us take care of this world, and then, when we have finished with this world, we will take care of other worlds." It is all very well that we should take care of this world and let the other go, but though too much attention to the spiritual may hurt a little our practical relations, yet too much attention to the so-called practical hurts us here and hereafter. It makes us materialistic. For man is not to regard Nature as his goal, but something higher than Nature.